his opinion—and it was considerable—into the Tory or Conservative scale, for these two reasons:—First, generally, because he had a deep conviction that the cause of freedom and of truth is now seriously menaced by a democratical spirit, growing more and more rabid every day, and giving no doubtful promise of the tyranny to come; and secondly, in particular, because the national Church was to him the ark of the covenant of his beloved country, and he saw the Whigs about to coalesce with those whose avowed principles lead them to lay the hand of spoliation upon it. Add to these two grounds, some relics of the indignation which the efforts of the Whigs to thwart the generous exertions of England in the great Spanish war had formerly roused within him; and all the constituents of any active feeling in Mr. Coleridge's mind upon matters of state are, I believe, fairly laid before the reader. The Reform question in itself gave him little concern, except as he foresaw the present attack on the Church to be the immediate consequence of the passing of the Bill; "for let the form of the House of Commons," said he, "be what it may, it will be, for better or for worse, pretty much what the country at large is; but once invade that truly national and essentially popular institution, the Church, and divert its funds to the relief or aid of individual charity or public taxation—how specious soever that pretext may be—and you will never thereafter recover the lost means of perpetual cultivation. Give back to the Church what the nation originally consecrated to its use, and it ought then to be charged with the education of the people; but half of the original revenue has been already taken by force from her, or lost to her through desuetude, legal decision, or public opinion; and are those whose very houses and parks are part and parcel of what the nation designed for the general purposes of the Clergy, to be heard, when they argue for making the Church support, out of her diminished revenues, institutions, the intended means for maintaining which they themselves hold under the sanction of legal robbery?" Upon this subject Mr. Coleridge did indeed feel very warmly, and was accustomed to express himself accordingly. It weighed upon his mind night and day, and he spoke upon it with an emotion, which I never saw him betray upon any topic of common politics, however decided his opinion might be. In this, therefore, he was felix opportunitate mortis; non enim vidit——; and the just and honest of all parties will heartily admit over his grave, that as his principles and opinions were untainted by any sordid interest, so he maintained them in the purest spirit of a reflective patriotism, without spleen, or bitterness, or breach of social union.
It would require a rare pen to do justice to the constitution of Coleridge's mind. It was too deep, subtle, and peculiar, to be fathomed by a morning visiter. Few persons knew much of it in any thing below the surface; scarcely three or four ever got to understand it in all its marvellous completeness. Mere personal familiarity with this extraordinary man did not put you in possession of him; his pursuits and aspirations, though in their mighty range presenting points of contact and sympathy for all, transcended in their ultimate reach the extremest limits of most men's imaginations. For the last thirty years of his life, at least, Coleridge was really and truly a philosopher of the antique cast. He had his esoteric views; and all his prose works from the "Friend" to the "Church and State" were little more than feelers, pioneers, disciplinants for the last and complete exposition of them. Of the art of making hooks he knew little, and cared less; but had he been as much an adept in it as a modern novelist, he never could have succeeded in rendering popular or even tolerable, at first, his attempt to push Locke and Paley from their common throne in England. A little more working in the trenches might have brought him closer to the walls with less personal damage; but it is better for Christian philosophy as it is, though the assailant was sacrificed in the bold and artless attack. Mr. Coleridge's prose works had so very limited a sale, that although published in a technical sense, they could scarcely be said to have ever become publici juris. He did not think them such himself, with the exception, perhaps, of the "Aids to Reflection," and generally made a particular remark if he met any person who professed or showed that he had read the "Friend" or any of his other books. And I have no doubt that had he lived to complete his great work on "Philosophy reconciled with Christian Religion," he would without scruple have used in that work any part or parts of his preliminary treatises, as their intrinsic fitness required. Hence in every one of his prose writings there are repetitions, either literal or substantial, of passages to be found in some others of those writings; and there are several particular positions and reasonings, which he considered of vital importance, reiterated in the "Friend," the "Literary Life," the "Lay Sermons," the "Aids to Reflection," and the "Church and State." He was always deepening and widening the foundation, and cared not how often he used the same stone. In thinking passionately of the principle, he forgot the authorship—and sowed beside many waters, if peradventure some chance seedling might take root and bear fruit to the glory of God and the spiritualization of Man.
His mere reading was immense, and the quality and direction of much of it well considered, almost unique in this age of the world. He had gone through most of the Fathers, and, I believe, all the Schoolmen of any eminence; whilst his familiarity with all the more common departments of literature in every language is notorious. The early age at which some of these acquisitions were made, and his ardent self-abandonment in the strange pursuit, might, according to a common notion, have seemed adverse to increase and maturity of power in after life: yet it was not so; he lost, indeed, for ever the chance of being a popular writer; but Lamb's inspired charity-boy of twelve years of age continued to his dying day, when sixty-two, the eloquent centre of all companies, and the standard of intellectual greatness to hundreds of affectionate disciples far and near. Had Coleridge been master of his genius, and not, alas! mastered by it;– had he less romantically fought a single-handed fight against the whole prejudices of his age, nor so mercilessly racked his fine powers on the problem of a universal Christian philosophy,—he might have easily won all that a reading public can give to a favourite, and have left a name—not greater nor more enduring indeed—but—better known, and more prized, than now it is, amongst the wise, the gentle, and the good, throughout all ranks of society. Nevertheless, desultory as his labours, fragmentary as his productions at present may seem to the cursory observer—my undoubting belief is, that in the end it will be found that Coleridge did, in his vocation, the day's work of a giant. He has been melted into the very heart of the rising literatures of England and America; and the principles he has taught are the master-light of the moral and intellectual being of men, who, if they shall fail to save, will assuredly illustrate and condemn, the age in which they live. As it is, they 'bide their time.
Coleridge himself—blessings on his gentle memory!—Coleridge was a frail mortal. He had indeed his peculiar weaknesses as well as his unique powers; sensibilities that an averted look would rack, a heart which would have beaten calmly in the tremblings of an earthquake. He shrank from mere uneasiness like a child, and bore the preparatory agonies of his death- attack like a martyr. Sinned against a thousand times more than sinning, he himself suffered an almost life-long punishment for his errors, whilst the world at large has the unwithering fruits of his labours, his genius, and his sacrifice. Necesse est tanquam immaturam mortem ejus defleam; si tamen fas est aut flere, aut omnino mortem vocare, qua tanti viri mortalitas magis finita quam vita est. Vivit enim, vivetque semper, atque etiam latius in memoria hominum et sermone versabitur, postquam ab oculis recessit.
Samuel Taylor Coleridge was the youngest child of the Reverend John Coleridge, Vicar of the Parish of Ottery St. Mary, in the county of Devon, and master of Henry the Eighth's Free Grammar School in that town. His mother's maiden name was Ann Bowdon. He was born at Ottery on the 21st of October, 1772, "about eleven o'clock in the forenoon," as his father the vicar has, with rather a curious particularity, entered it in the register.
He died on the 25th of July, 1834, in Mr. Gillman's house, in the Grove, Highgate, and is buried in the old church-yard, by the road side.
[Greek: –]
H. N. C.
TABLE TALK
December 29, 1822
Othello must not be conceived
